4:153

Salaam all,

This is 4:153
يَسْأَلُكَ أَهْلُ الْكِتَابِ أَن تُنَزِّلَ عَلَيْهِمْ كِتَابًا مِّنَ السَّمَاء فَقَدْ سَأَلُواْ مُوسَى أَكْبَرَ مِن ذَلِكَ فَقَالُواْ أَرِنَا اللّهِ جَهْرَةً فَأَخَذَتْهُمُ الصَّاعِقَةُ بِظُلْمِهِمْ ثُمَّ اتَّخَذُواْ الْعِجْلَ مِن بَعْدِ مَا جَاءتْهُمُ الْبَيِّنَاتُ فَعَفَوْنَا عَن ذَلِكَ وَآتَيْنَا مُوسَى سُلْطَانًا مُّبِينًا
Yasaluka ahlu alkitabi an tunazzila AAalayhim kitaban mina alssamai faqad saaloo moosa akbara min thalika faqaloo arina Allaha jahratan faakhathathumu alssaAAiqatu bithulmihim thumma ittakhathoo alAAijla min baAAdi ma jaathumu albayyinatu faAAafawna AAan thalika waatayna moosa sultanan mubeenan

The Aya says:
The people of the book ask you (O Muhammad) to bring down upon them a book from the sky. Then indeed, they asked Moses bigger than that, so they said: Show us Allah clearly, right then the thunderbolt took them by their transgression. Then they took the calf after the clear proofs came to them, so We forgave that, and We did bring Moses powerful, self evident proof.

My personal note:
The aya talks about the people of the book at the time of the prophet (pbuh) asking for a book to come down from the sky. The message is that their ancestors asked for bigger proofs despite the fact that Moses had very clear proofs of his message from God.

The other part is that despite those strong proofs from Moses, they still went and worshipped the calf. In a sense, there are two messages:
1- People ask for proofs often in order to strengthen their disbelief, rather than to believe.
2- Despite the proofs, and their clarity, people will still disbelieve.

This is not the same as when the person asks with sincerity and honesty and in order to strengthen belief. Examples are also many in the Qur’an such as Abraham asking to see how God brings out the dead, or the disciples of Jesus asking for a table to come from the heaven and so on.

So, when a person is asked for a proof, he or she should act accordingly and keep in mind that sometimes, asking for proofs as just excuses, whereas at other times, it is sincere. However, it becomes more obvious as an excuse when the proof is clear and the person keeps on asking fo more.

Translation of the transliterated words:
Yasaluka: they ask you (singular)
Note: the root is S-Hamza-L and it means asking. It could be asking a question and it could be asking for help and so forth. YASALU is an action that is being completed or will be completed. It means: the action of asking is happening or will be by the subject (third person plural) to the object (KA= singular you).
Ahlu: people of
Note: the root is Hamza-H-L and one concrete meaning of the word is the fat that surrounds the back of the animal. It is used conceptually to mean family or any of the people that are closely associated with the entity being discussed. This could be because they are like the fat as in they engulf and protect and so forth and gain protection at the same time. AHLU means people of or family of.
Alkitabi: the book
Note: the root K-T-B and it means putting things together as in grouping the herd together or closing the lips or writing (the most common use), because in writing, one puts the letters and the ideas together. ALKITABA means, the process of writing or the book or anything related to it from the ideas to the ink and paper to the place where all is put together.
An: that/ to
Tunazzila: you (singular) bring down/ make arrive
Note: the root is N-Z-L and it carries the meaning of arrival to stay and descent. One concrete meaning is the descent of the person from his or her horse or camel as they arrive at the place where they plan to stay. TUNAZZILA is an action that is being completed or will be completed. It means: the action of making arrive or making descend the object (KITABAN= a book) is happening or will be happening by the subject (second person singular).
AAalayhim: upon them
Kitaban: a book
Note: the root K-T-B and it means putting things together as in grouping the herd together or closing the lips or writing (the most common use), because in writing, one puts the letters and the ideas together. KITABAN means, the process of writing or the book or anything related to it from the ideas to the ink and paper to the place where all is put together.
Mina: from
Alssamai: the sky/ the above
Note: the root is S-M-W and it means rising. This word is used to mean many things that are related to that meaning. One of the meanings is name because when a person’s name is called, he or she would rise and respond. ALSSAMAI is the above or what is above, that is the sky or the heaven or any entity from the atmosphere to beyond that.
Faqad: then indeed
Saaloo: they asked
Note: the root is S-Hamza-L and it means asking. It could be asking a question and it could be asking for help and so forth. SAALOO is an action that is completed. It means: the action of asking happened by the subject (third person plural) to the object (Moosa= Moses).
Moosa: Moses
Akbara: bigger
Note: the root is K-B-R and it means big in quality or quantity or any other feature that denotes bigness. AKBARA means bigger in all the concepts of bigness.
Min: from/ than
Thalika: that
Faqaloo: so they said/ they communicated
Note: FA means then or so or therefore. QALOO is derived from the root Qaf-W-L and it means saying in any way possible. QALOO is an action that is completed that is derived from the root. It means the action of saying happened by the subject (third person plural). This, in turn means: they said or they happened to say or communicate.
Arina: show us/ make us see
Note: the root R-Hamza-Y and it means viewing or seeing. ARINA is an order or a request addressed to a single person (in this case Moses). It means: show us or make us see.
Allaha: Allah
Jahratan: clearly/ apparently
Note: This is a very interesting word that is somewhat difficult to explain. The root is J-H-R and it means to make things apparent and wide open with the aim of it being noticed and not missed. This is then is taken conceptually to mean any unhidden or loud expression in voice or vision and so on. JAHRATAN means the loud/ clear and unhidden and apparent. The context here suggests very clearly.

Faakhathathumu: then immediately took them
Note: FA means then or therefore or so. Sometimes, it takes the role of a sequence and in that case, it is an immediate sequence with no delay. AKHATHATHUMU is derived from the root root Hamza-KH-TH and it means taking. AKHATHAT is an action that is completed. It means: the action of taking the object (HUMU= them) is completed by the subject (third person singular feminine pointing to AlSSaAAiQATU= the thunderbolt).
alssaAAiqatu: the thunder bolt/ the killing loud sound
Note: the root word here is Sad-AIN-Qaf and it means to shout/to cry/to make a loud sound and all are associated with danger and a potential for death. SSAAiQA is the one that produces this sound which can be the very severe lightning/ thunderbolt. However, other things as an explosion can cause that as well. SSAAiQA has the potential of being lethal, or is lethal in much of the time.
Bithulmihim: by their injustice/ transgression
Note: Bi denotes that what comes after is a tool and/or an object or an association with an action that was mentioned. If it is an object of the action then it makes it stronger. THULMIHIM is derived from the root THA-L-M and it means darkness in the most concrete form. This word also takes the meaning of misplacing right from wrong and transgression or injustice since injustice is displacing right from wrong and a decision made in darkness. THULMI means injustice of or transgression of or displacement of right and wrong of. HIM means them.
Thumma: then
Note: this is a sequence in time or space or whatever a sequence applies to. As opposed to the FA which is often used as an immediate sequence, the THUMMA allows for an immediate or relaxed sequence, with the possibility of intervening events, while the FA is an immediate sequence only with no intervening events.
Ittakhathoo: took for themselves
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. ITTAKHATHOO is derived from the root Hamza-KH-TH and it means taking. ITTAKHATHOO is an action that is completed. It means: the action of taking for oneself the object (ALAAiJLA= the baby cow) is completed by the subject (third person plural).
alAAijla: the baby cow/ the young cow/ the calf
Note: the root is Ain-J-L and it means speed and to be in a hurry. It is conceptually used for wheel as a source of speed. ALAAiJL means the baby cow and that is probably because it is born in a hurry and it hurries to stand very fast(and GOD knows best).
Min: from
baAAdi: after
Note: the root is B-Ain-D and it means further in time or space. In space it means farther in distance and in time, it means after. BaAADI here means: after.
Ma: what
Jaathumu: came to them
Note: the root is J-Y-Hamza and it means coming. One concrete word that is derived from this word is the pool where the rain water comes. JAAT is an action that is completed and that is derived from the root. It means that the action of coming happened by the subject (third person feminine plural) to the object HUMU which means: them.
Albayyinatu: the clarifiers/ the clear signs
Note: the root is B-Y-N and it means between. This word then assumes many meanings as separation and distancing between two or more things. It also carries the meaning of clarification between two things. Here, it adopts the meaning of clarification. ALBAYYINATU means literally the entities that clarify or that are self evidently clear.

faAAafawna: so we forgave/ We erased
Note: FA means therefore or so or then. AAaFAWNA is derived from the root Ain-F-W and it means erasing something through the effect of the wind. This is the concrete and in abstract it means erasing a fault from the record as in forgiving it or erasing something from one’s ownership as in giving it up to someone else. In this context, it points to not being accountable to what happened. aAAFAWNA is an action that is completed. It means: the action of erasing or making unaccounted the object (AAaN THALIKA= from that pointing to the worshipping of the calf and asking to see God) happened by the subject (third person plural pointing to Allah or Allah and His angels).
AAan: about/ away from/ from
Note: this word takes the meaning of from, but at times takes the meaning of away from or about and so on.
Thalika: that
Waatayna: and we made come to/ and we brought to
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. KANA is derived from the root K-W-N and it means being. ATAYNA is derived from the root Hamza-T-Y and it means in concrete the water that comes from the rain of another land. In concrete it means the coming of something or someone with many of it’s implications. ATAYNA is an action that is completed. It means: the action of making come of an object (Sultanan Mubeenan= self evident proof) to another object (MOOSA= Moses) happened by the subject (third person plural).
Moosa: Moses
Sultanan: power/ popweful proof
Note: the root is S-L-TTA and it means power that can overcome obstacles. As a concept it can be extended to the power that is physical, mental, spiritual and power of argument and proof. SULTANAN can be any of the previous concepts and in this context, the power of proof.
Mubeenan: clear/ self evident/ clarifying
Note: the root is B-Y-N and it means in concrete between. The action of the verb is betweening. This betweening can mean clarifying because one can know better the difference between two things. It also can mean distancing because the betweening makes things become apart. MUBEEN is the one that makes between in a conceptual sense. In this context, SULTANAN MEBEEN carries the meaning of clear or self evident proof.

Salaam all and have a great day.


hussein

4:152

Salaam all,

This is 4:152
وَالَّذِينَ آمَنُواْ بِاللّهِ وَرُسُلِهِ وَلَمْ يُفَرِّقُواْ بَيْنَ أَحَدٍ مِّنْهُمْ أُوْلَـئِكَ سَوْفَ يُؤْتِيهِمْ أُجُورَهُمْ وَكَانَ اللّهُ غَفُورًا رَّحِيمًا
Waallatheena amanoo biAllahi warusulihi walam yufarriqoo bayna ahadin minhum olaika sawfa yuteehim ojoorahum wakana Allahu ghafooran raheeman

The Aya says:
And those who made themselves safe in Allah and His envoys including not separating between anyone amongst them, He (Allah) will give those their rewards, and Allah happened to be protectively covering, merciful.

My personal note:
This Aya established that doing the opposite of the previous Aya is the right thing to do. It reemphasizes that one should not divide or separate between a single one of the messengers and the rest of them.

Translation of the transliterated words:
Waallatheena: and those who
Amanoo: they made themselves safe
Note: the root Hamza-M-N and it means safety. Conceptually, it can also be extended to trust as well, because we feel safe in the entity we trust. AMANOO is an action that is completed. It means: the action of making oneself safe is happened by the subject (third person plural).
biAllahi: by Allah/ in Allah
Note: Bi denotes that what comes after is a tool and/or an object or an association with an action that was mentioned. If it is an object of the action then it makes it stronger. ALLAH is Allah

Warasoolihi: and His messenger/ envoy
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. RASOOLI is derived from the root R-S-L and it means to envoy someone or a group of people or animals. The concrete word is RASL and it means a group of people or animals that were sent by their owners or senders. RRASOOLI means envoy or messenger of. HI means Him and it points to Allah.
Walam: and not
Yufarriqoo: they separate/ divide
Note: the root F-R-Qaf and it means when what is together becomes dispersed. Therefore, it holds within it the conceptual meaning of dispersion, separation and sometimes differentiation. YUFARRIQOO is an action that is being completed or will be completed that is derived from the root. It means: the action of making separation/dispersioin /division is happening by the subject (third person plural).

Bayna: between
Ahadin: one/ anyone
Note: the root is W-Ha-D and it means one. AHADIN means one. In this sense, it takes the idea of anyone
Minhum: from them/ amongst them
Olaika: those
Sawfa: will
yuteehim: He bring about/ make come
Note: the root is Hamza-T-Y and it means in concrete the water that comes from the rain of another land. In concrete it means the coming of something or someone with many of it’s implications. YUTEEHIM is an action that is being completed or will be completed. It means: the action of making come of an object (OJOORAHUM= their rewards) to another object (HIM= them) is happening or will be happening by the subject (third person singular pointing to Allah).

Ojoorahum: their rewards/ compensations
Note: the root is Hamza-J-R and it means compensation for work done. OJOORA means compensation of work or just compensation or reward of. HUM means them.
Wakana: and happened to be
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. KANA is derived from the root K-W-N and it means being. KANA is an action that is completed that is derived from the root. It means: the action of being happened by the subject (third personal singular pointing to Allah). This in turn means: He was or He happened to be.
Allahu: Allah
Ghafooran: forgiving/ provider of protective cover
Note: the root is GH-F-R and it means covering for protection. The concrete word is the helmet of the fighter. GHAFOORAN is the one that covers to protect. This, in turn means protection from committing the sin and protection from the consequences of sin, which also means forgiving
Raheeman: Merciful
Note: the root is R-Ha-M and it means womb in concrete. This term is used to mean mercy and all the good that the womb provides. RAHEEM is the one with the womb-like mercy.

Salaam all and have a great day.


Hussein

4:151

Salaam all,

This is 4:151
أُوْلَـئِكَ هُمُ الْكَافِرُونَ حَقًّا وَأَعْتَدْنَا لِلْكَافِرِينَ عَذَابًا مُّهِينًا
Olaika humu alkafiroona haqqan waaAAtadna lilkafireena AAathaban muheenan

The Aya says:
Those are the truly rejecting. And we prepared for the rejecters humiliating suffering.

My Personal note;
This statement completes the sentence from the previous Aya. It brings the emphatic answer that rejecting any messenger of Allah and separating him from the rest of the messengers and from Allah is an act of true rejection.

The aya then gives the consequences to this kind of action and it is humiliating suffering. This seems to suggest that the rejection of Allah and his messengers is more of an expression of arrogance and the punishment for arrogance is always humiliation. May Allah protect us from being inflicted with disease of the heart

Translation of the transliterated words:
Olaika: those
Humu: they
Alkafiroona: the rejecters
Note: the root is K-F-R and it means cover or bury in the ground, as in put the seed in the ground and cover it. This is then used conceptually for many purposes as in discarding and rejecting as well as burying. ALKAFIROONA are the ones who reject the truth or discard it.

Haqqan: emphatically/binding truth/ binding right
Note: HAQQAN is derived from the root Ha-Qaf-Qaf and it means binding right where right means correct as well s what is due to one person (rights and obligations). HAQQAN is binding right or binding truth.
waaAAtadna: and we prepared
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. aAATADNA is derived from the root Ain-T-D and it means preparing an entity and so on. One concrete meaning is the box which a woman prepares for her very private items. aAATADNA is an action that is completed. It means: the action of preparing was made to happen by the subject (first person plural).

lilkafireena: to the rejecters/ for the rejecters
Note: li means to or for. ALKAFIREENA is derived from the root K-F-R and it means cover or bury in the ground, as in put the seed in the ground and cover it. This is then used conceptually for many purposes as in discarding and rejecting as well as burying. ALKAFIREENA are those who reject or discard the message of God.

AAathaban: suffering
Note: the root is Ain-TH-B and it means an easy to swallow food or drink. AAaTHAB is what makes one not take an easy to swallow food or drink. That is suffering.
muheenan: Humiliating/ makes them worthless/ weightless.
Note: the root is H-W-N and it means easy and supple and of low weight. Conceptually, it is used for any matter that does not weigh heavily on others. This can be positive as in making something easy. It can be negative as when a person or group of people become with no weight, as in becoming humiliated. MUHEEN means: makes them with no weight. Here it takes the meaning of humiliating or makes them worthless.

Salaam all and have a great day.

Hussein

4:150

Salaam all,

This is 4:150
إِنَّ الَّذِينَ يَكْفُرُونَ بِاللّهِ وَرُسُلِهِ وَيُرِيدُونَ أَن يُفَرِّقُواْ بَيْنَ اللّهِ وَرُسُلِهِ وَيقُولُونَ نُؤْمِنُ بِبَعْضٍ وَنَكْفُرُ بِبَعْضٍ وَيُرِيدُونَ أَن يَتَّخِذُواْ بَيْنَ ذَلِكَ سَبِيلاً
Inna allatheena yakfuroona biAllahi warusulihi wayureedoona an yufarriqoo bayna Allahi warusulihi wayaqooloona numinu bibaAAdin wanakfuru bibaAAdin wayureedoona an yattakhithoo bayna thalika sabeelan

The Aya says:
Indeed, those who reject Allah and His envoys, including seeking to make separation between Allah and His envoys and saying we make ourselves safe in some and reject some and seeking to take in between that a path.

My personal note:
Obviously, this is a statement that will be completed in the translation of the next one. However, it conveys the message that making ourselves safe in Allah includes within it making ourselves also safe in all His envoys and messengers. So, it is not accepted to make ourselves safe in some and reject some. This includes making ourselves safe in Allah and rejecting his messengers. It also includes making ourselves safe in Allah and most of his messengers, except one. Both scenarios are not acceptable because the safety in the messengers and their message are inseparable from the safety in Allah and inseparable from the safety in each one of them.

Translation of the transliterated words:
Inna: indeed
Allatheena: those who
Yakfuroona: reject/ discard
Note: the root is K-F-R and it means cover or bury in the ground, as in put the seed in the ground and cover it. This is then used conceptually for many purposes as in discarding and rejecting as well as burying. YAKFUROONA is an action that is being completed or will be completed. It means: the action of rejection or discarding of the object (BIALLAHI= by Allah/ Allah) is happening or will be happening by the subject (third person plural).

biAllahi: by Allah/ in Allah/ Allah
Note: Bi denotes that what comes after is a tool and/or an object or an association with an action that was mentioned. If it is an object of the action then it makes it stronger. ALLAH is Allah
Warusulihi: and his messengers/ envoys
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. RUSULIHI is derived from the root R-S-L and it means to envoy someone or a group of people or animals. The concrete word is RASL and it means a group of people or animals that were sent by their owners or senders. RUSULI means messengers of and is the plural of Rasul who is the one that is sent and is used to mean the messenger because he was sent by the sender to the receiver. HI means his and it points to God.

Wayureedoona: and they seek/ want/ including they seek or want
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. YUREEDOONA is derived from the root R-W-D and it means in concrete the person that goes ahead of the people looking for resources. Therefore, the word has within it the meanings of pioneering, seeking and desiring. YUREEDOONA is an action that is being completed or will be completed. It means: they seek or want.

An: that
Yufarriqoo: they separate/ divide
Note: the root F-R-Qaf and it means when what is together becomes dispersed. Therefore, it holds within it the conceptual meaning of dispersion, separation and sometimes differentiation. YUFARRIQOO is an action that is being completed or will be completed that is derived from the root. It means: the action of making separation/dispersioin /division is happening by the subject (third person plural).

Bayna: between
Allahi: Allah
Warusulihi: and his messengers/ envoys
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. RUSULIHI is derived from the root R-S-L and it means to envoy someone or a group of people or animals. The concrete word is RASL and it means a group of people or animals that were sent by their owners or senders. RUSULI means messengers of and is the plural of Rasul who is the one that is sent and is used to mean the messenger because he was sent by the sender to the receiver. HI means his and it points to God.
Wayaqooloona: and they say/ communicate
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. YAQOOLOONA is derived from the root Qaf-W-L and it means saying in any way possible. YAQOOLOONA is an action that is being completed or will be completed that is derived from the root. It means the action of saying is happening or will be happening by the subject (third person plural). This, in turn means: they say or communicate.
Numinu: We make ourselves safe
Note: the root Hamza-M-N and it means safety. Conceptually, it can also be extended to trust as well, because we feel safe in the entity we trust. NUMINI is an action that is being completed or will be completed. It means: the action of making oneself safe is happening or will be happening by the subject (first person plural).
bibaAAdin: in some
Note: Bi denotes that what comes after is a tool and/or an object or an association with an action that was mentioned. If it is an object of the action then it makes it stronger. BaAADIN is derived from the root B-Ain-Dhad and it means part of the whole. BaAADIN means part of or some.
Wanakfuru: and we reject/ discard
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. NAKFURU is derived from the root K-F-R and it means cover or bury in the ground, as in put the seed in the ground and cover it. This is then used conceptually for many purposes as in discarding and rejecting as well as burying. NAKFURU is an action that is being completed or will be completed. It means: the action of rejection or discarding of the object (BIBAaAADN= in some) is happening or will be happening by the subject (first person plural).

bibaAAdin: in some
Note: Bi denotes that what comes after is a tool and/or an object or an association with an action that was mentioned. If it is an object of the action then it makes it stronger. BaAADIN is derived from the root B-Ain-Dhad and it means part of the whole. BaAADIN means part of or some.

Wayureedoona: and they seek/ want/ including they seek or want
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. YUREEDOONA is derived from the root R-W-D and it means in concrete the person that goes ahead of the people looking for resources. Therefore, the word has within it the meanings of pioneering, seeking and desiring. YUREEDOONA is an action that is being completed or will be completed. It means: they seek or want.
An: that
yattakhithoo: take to themselves
Note: the root is Hamza-KH-TH and it means to take. YATTAKHITHOO is an action that is being completed or will be completed. It means: the action of taking the object (BAYNA thalika= between that) for oneself is being made to happen or will be made to happen by the subject (third person plural).
Bayna: between
Thalika: that
Sabeelan: a path
Note: the root is S-B-L and it means and it means flowing water from the falling rain from the sky to the flowing water in the river and so forth. This is the concrete and the other uses are related as in path, which allows the flow, to soft flowing hair and so forth. SABEELAN is the flowing water or the path of. It takes the meaning of path or even the trip on the path.

Salaam all and have a great day.

Hussein

4:149

Salaam all,

This is 4:149
إِن تُبْدُواْ خَيْرًا أَوْ تُخْفُوهُ أَوْ تَعْفُواْ عَن سُوَءٍ فَإِنَّ اللّهَ كَانَ عَفُوًّا قَدِيرًا
In tubdoo khayran aw tukhfoohu aw taAAfoo AAan sooin fainna Allaha kana AAafuwwan qadeeran

The Aya says:
If you reveal goodness or hide it or forgive ugliness then indeed, Allah happened to be forgiving, capable.

My personal note:
The Aya continues the theme from the previous one. After having mentioned that Allah does not like the outward ugly expression, here it gives the things that Allah likes, the open or hidden deeds and words of goodness as well as forgiveness.

The end somewhat subtly reminds us that if we forgive our fellow man then Allah forgives our transgressions against him. It also reminds us of Allah’s great capability to do that and more.

Translation of the transliterated words:
In: if
Tubdoo: you reveal/ you make apparent
Note: the root is B-D-Y and it means in one of the concrete words the open desert or wilderness. It also has the meaning of something exposed or apparent or apparent for the moment. TUBDOO is an action that is being completed or will be completed. It means: the action of making exposed or making apparent is happening or will be happening by the subject (second person plural) to the object KHAYRAN = good.
Khayran: good/ choice
Note: the root is KH-Y-R and it means choice. It is also understood as good or as better, because one would chose the good over the bad. KHAYRAN means: good or best choice and so on.
Aw: or
tukhfoohu You (plural) hide him
Note: the root is KH-F-W or KH-F-Yand it means hidden. It also can mean unhidden at other times depending on the sentence. TUKHFOO is an action that is derived from the root and that is being completed or will be completed. It means: the action of making the object (HU= him and it points to KHAYRAN= good) hidden is happening or will be happening by the subject (second person plural).
Aw: or
taAAfoo: you erase
Note: the root is Ain-F-W and it means erasing something through the effect of the wind. This is the concrete and in abstract it means erasing a fault from the record as in forgiving it or erasing something from one’s ownership as in giving it up to someone else. In this context, it points to not being accountable to what happened. TaAAFOO is an action that is being completed or will be completed. It means: the action of erasing or making unaccounted the object (SOOIN= hated or ugly deed or word) is happening or will be happening by the subject (second person plural).
AAan: about/ away/ from/ of
Note: this word takes the meaning of from, but at times takes the meaning of away from and so on.
Sooin: hated or ugly word or deed
Note: the root is S-Y-Hamza and it means hated word or deed. It can also mean ugly or vulnerable. All the meanings are linked somehow by one concept. This word then means different things according to the plane of thought that is being talked about. SOOIN points to an ugly or hated or bad deed or saying. TaAAFOO AAaN SOOIN takes the meaning of forgiving a bad transgression or erasing a transgression.
Fainna: then indeed
Allaha: Allah
Kana: happened to be
Note: the root is K-W-N and it means being. KANA is an action that is completed that is derived from the root. It means: the action of being happened by the subject (third personal singular). This in turn means: He was or He happened to be

AAafuwwan: eraser of accountability/ forgiving
Note: the root is Ain-F-W and it means erasing something through the effect of the wind. This is the concrete and in abstract it means erasing a fault from the record as in forgiving it or erasing something from one’s ownership as in giving it up to someone else. In this context, it points to not being accountable to what happened. AAaFUWWAN means one who erases accountability of sins of the others.
Qadeeran: capable
Note: the root is Qaf-D-R and it means in concrete cooking the meat in the pot. Conceptually it takes the meaning of measuring, putting limits on an entity and capability to cover the exact need and finish a task. QADEERAN means: an entity that puts limits, measures and is capable to perform accordingly. This takes the meaning of all capable in this context.

Salaam all and have a great day.

Hussein

4:148

Salaam all

This is 4:148
لاَّ يُحِبُّ اللّهُ الْجَهْرَ بِالسُّوَءِ مِنَ الْقَوْلِ إِلاَّ مَن ظُلِمَ وَكَانَ اللّهُ سَمِيعًا عَلِيمًا
La yuhibbu Allahu aljahra bialssooi mina alqawli illa man thulima wakana Allahu sameeAAan AAaleeman

The Aya says:
Allah does not love the flagrance with ugliness of speech/communication if not one who was victim of injustice. And Allah happened to be listening, knowing.

My personal note:
ALJAHRA means something that is out in the open with the aim to be noticed and not missed. This includes loud expression and anything that is flagrant and so on.

The message is that Allah does not love this kind of communication in case it contained ugliness or rudeness and so forth unless the person was a victim of injustice.

The Aya ends up with a beautiful subtle hint to the victim of injustice. It assures them that Allah listens and knows what is going on. It is a hint for them that they do not need to be as flagrant as they can be, although they may have a license.

One thing to remember is that they are still under obligation not to transgress, so they cannot go beyond the extent of the injustice that was done to them, therefore not attacking family of the transgressor by words or deeds and not accusing them beyond what they are guilty of. This is an important message and it involves still a good bit of self restraint.

Translation of the transliterated words:
La: not
Yuhibbu: loves
Note: the root is Ha-B-B and it means in concrete seed. This word also means love. As if the seed is the product of love or the love will end up in a seed. YUHIBBU is an action that is derived from the root and that is being completed or will be completed. It means: the action of loving is happening or will be happening by the subject (third person singular pointing to Allah) of the object (aljahra= the loud expression/ the apparent expression)
Allahu: Allah
Aljahra: the apparent/ clear and unhidden expression/ the loud expression/ the flagrance
Note: This is a very interesting word that is somewhat difficult to explain. The root is J-H-R and it means to make things apparent and wide open with the aim of it being noticed and not missed. This is then is taken conceptually to mean any unhidden or loud expression in voice or vision and so on. ALJAHRA means the loud/ clear and unhidden and apparent. The context here suggests loud.
Bialssooi: by the hated or ugly/ with the hated and ugly/ the ugliness
Note: Bi suggests that what comes after it is either an association with the action, a tool of the action or an object of the action or any combination of the three. If bi serves as an object of the action that it serves as an emphasis of the action. ALSSOOI is derived from the root S-Y-Hamza and it means hated word or deed. It can also mean ugly or vulnerable. All the meanings are linked somehow by one concept. This word then means different things according to the plane of thought that is being talked about. ALSSOOI points to an ugly or hated or bad deed or saying
Mina: of/ from
Alqawli: the saying/ communication
Note: The root is Qaf-W-L and it means saying or communicating. ALQAWLI means: the saying or the communication.
Illa: except/ if not
Man: who
Thulima: was victim of injustice
Note: the root is THA-L-M and it means darkness in the most concrete form. This word also takes the meaning of misplacing right from wrong and transgression or injustice since injustice is displacing right from wrong and a decision made in darkness. THULIMA is an action that is completed. It means: the action of injustice happened to the object (third person singular) by an undeclared subject.
Wakana: and happened to be
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. KANA is derived from the root K-W-N and it means being. KANA is an action that is completed that is derived from the root. It means: the action of being happened by the subject (third personal singular pointing to Allah). This in turn means: He was or He happened to be.
Allahu: Allah
sameeAAan: great hearing/ great understanding/listening
Note: The root is S-M-Ain and and it means hearing or hearing and understanding or knowing and retaining at the same time. SAMeeAAaN is the one with great hearing or great understanding or more likely both at the same time. I used the term listening because it carries both meanings.
Aaaleeman: knowledgeable/ knowing
Note: the root is Ain-L-M and it means knowing/knowledge or knowledge of facts. AAaLEEM is the one that is very knowledgeable or knowing.

Salaam all and have a great day.

Hussein

4:147

Salaam all,

This is 4:147
مَّا يَفْعَلُ اللّهُ بِعَذَابِكُمْ إِن شَكَرْتُمْ وَآمَنتُمْ وَكَانَ اللّهُ شَاكِرًا عَلِيمًا
Ma yafAAalu Allahu biAAathabikum in shakartum waamantum wakana Allahu shakiran AAaleeman

The Aya says:
What will Allah do with your suffering?! If you thanked and made yourselves safe?! And Allah is thankful, knowledgeable.

My personal note:
The word SH-K-R means thanking. In the Arabic language this is defined as thanking an entity in words or deeds for words and deeds done by that entity.
So, when we thank God, it is because of actions God had done for us and we thank Him in our words and deeds. Therefore, any act of worship done by human beings is considered an act of thanking God.

The Aya ends with declaring Allah, thankful and knowledgeable. This means that He knows when we thank him and He will respond by thanking us in His actions. This then gives the answer to the question that was posed at the beginning: What will Allah do with our suffering if we thanked? He will thank us through loving us, putting us under his mercy, protective cover and forgiveness. There is no suffering for us if we thank God the way He should be thanked.

Translation of the transliterated words:
Ma: what
Note: here is a question and exclamation.
yafAAalu: does/ will do
Note: the root is F-Ain-L and it means doing. YAfaAAL is an action that is being completed or will be completed that is derived from the root. It means: the action of doing is happening or will be happening by the subject (third person singular pointing to Allah).
Allahu: Allah/ the one worthy of worship
biAAathabikum: by your suffering/ with your suffering
Note: Bi suggests that what comes after it is either an association with the action, a tool of the action or an object of the action or any combination of the three. If bi serves as an object of the action that it serves as an emphasis of the action. AAaTHABIKUM is derived from the root Ain-TH-B and it means an easy to swallow food or drink. AAaTHAB is what makes one not take an easy to swallow food or drink. That is suffering. AAaTHABI means suffering of. KUM means plural you.
In: if
Shakartum: you (plural) thanked
Note: the root is SH-K-R and it means thanking and it is generally understood as thanking in words or deeds. SHAKARTUM is an action that is completed. It means: the action of thanking the object (not mentioned but points to Allah) in words or deeds happened by the subject (second person plural).

Waamantum: and made yourselves safe/ including making yourselves safe
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. AMANTUM is derived from the root Hamza-M-N and it means safety. Conceptually, it can also be extended to trust as well, because we feel safe in the entity we trust. AMANTUM is an action that is completed. It means: the action of making oneself safe happened by the subject (second person plural).

Wakana: and happened to be
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. KANA is derived from the root K-W-N and it means being. KANA is an action that is completed that is derived from the root. It means: the action of being happened by the subject (third personal singular pointing to Allah). This in turn means: He was or He happened to be.
Allahu: Allah
Shakiran: thankful
Note: the root is SH-K-R and it means thanking and it is generally understood as thanking in words or deeds. SHAKIRAN means thankful in word or deed.
Aaaleeman: knowledgeable
Note: the root is Ain-L-M and it means knowing/knowledge or knowledge of facts. AAaLEEM is the one that is very knowledgeable.

Salaam all and have a great day.


hussein